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Debate between Winter and Summer

August 23, 2023

The Debate between Winter and Summer or Myth of Emesh and Enten is a Sumerian creation myth, written on clay tablets in the mid to late 3rd millennium BC.[1]

Disputations

Seven "debate" topics are known from the Sumerian literature, falling in the category of 'disputations'; some examples are: the debate between sheep and grain; the debate between bird and fish; the tree and the reed; and the dispute between silver and copper, etc.[2] These topics came some centuries after writing was established in Sumerian Mesopotamia. The debates are philosophical and address humanity's place in the world.

Compilation

The first lines of the myth were discovered on the University of Pennsylvania Museum of Archaeology and Anthropology, catalogue of the Babylonian section (CBS), tablet number 8310 from their excavations at the temple library at Nippur. This was translated by George Aaron Barton in 1918 and first published as "Sumerian religious texts" in "Miscellaneous Babylonian Inscriptions", number seven, entitled "A Hymn to Ibbi-Sin".[3] The tablet is 5.5 inches (14 cm) by 4.75 inches (12.1 cm) by 1.6 inches (4.1 cm) at its thickest point. Barton describes Ibbi-Sin as an "inglorious King" suggesting the text to have been composed during his lifetime, he commented "The hymn provides a powerful statement for emperor worship in Ur at the time of composition." Ibbi-Sin is still mentioned in the modern translation "For my king named by Nanna, the son of Enlil, Ibbi-Sin, when he is arrayed in the 'cutur' garment and the 'hursag' garment."[4]

Another tablet from the same collection, number 8886 was documented by Edward Chiera in "Sumerian Epics and Myths", number 46.[5] Samuel Noah Kramer included CBS tablets 3167, 10431, 13857, 29.13.464, 29.16.142 (which forms a join with 8310), 29.16.232, 29.16.417, 29.16.427, 29.16.446 and 29.16.448. He also included translations from tablets in the Nippur collection of the Museum of the Ancient Orient in Istanbul, catalogue numbers 2705, 3167 and 4004.[6][7] Further tablets from Nippur were added by Jane Heimerdinger.[8] Other tablets were added from the "Ur excavations texts" in 1928 along with several others to bring it to its present form.[9] A later edition of the text were published by Miguel Civil in 1996.[10][11]

Story

The story takes the form of a contest poem between two cultural entities first identified by Kramer as vegetation gods, Emesh and Enten. These were later identified with the natural phenomena of Summer and Winter, respectively.[11] The location and occasion of the story is described in the introduction with the usual creation sequence of day and night, food and fertility, weather and seasons and sluice gates for irrigation.[1]

"An lifted his head in pride and brought forth a good day. He laid plans for ... and spread the population wide. Enlil set his foot upon the earth like a great bull. Enlil, the king of all lands, set his mind to increasing the good day of abundance, to making the ... night resplendent in celebration, to making flax grow, to making barley proliferate, to guaranteeing the spring floods at the quay, to making ... lengthen (?) their days in abundance, to making Summer close the sluices of heaven, and to making Winter guarantee plentiful water at the quay."[1]

The two seasons are personified as brothers, born after Enlil copulates with a "hursag" (hill). The destinies of Summer and Winter are then described, Summer founding towns and villages with plentiful harvests, Winter to bring the Spring floods.

"He copulated with the great hills, he gave the mountain its share. He filled its womb with Summer and Winter, the plenitude and life of the Land. As Enlil copulated with the earth, there was a roar like a bull's. The hill spent the day at that place and at night she opened her loins. She bore Summer and Winter as smoothly as fine oil. He fed them pure plants on the terraces of the hills like great bulls. He nourished them in the pastures of the hills. Enlil set about determining the destinies of Summer and Winter. For Summer founding towns and villages, bringing in harvests of plenitude for the Great Mountain Enlil, sending labourers out to the large arable tracts, and working the fields with oxen; for Winter plenitude, the spring floods, the abundance and life of the Land, placing grain in the fields and fruitful acres, and gathering in everything – Enlil determined these as the destinies of Summer and Winter."[4]

The two brothers soon decide to take their gifts to Enlil's "house of life", the E-namtila, where they begin a debate about their relative merits. Summer argues:

"Your straw bundles are for the oven-side, hearth and kiln. Like a herdsman or shepherd encumbered by sheep and lambs, helpless people run like sheep from oven-side to kiln, and from kiln to oven-side, in the face of you. In sunshine ...... you reach decisions, but now in the city people's teeth chatter because of you.[4]

To which Winter replies:

"Father Enlil, you gave me control of irrigation; you brought plentiful water. I made one meadow adjacent to another and I heaped high the granaries. The grain became thick in the furrows ... Summer, a bragging field-administrator who does not know the extent of the field, ... my thighs grown tired from toil. ... tribute has been produced for the king's palace. Winter admires the heart of your ... in words."[4]

Enlil eventually intervenes and declares Winter the winner of the debate and there is a scene of reconciliation. Bendt Alster explains "Winter prevails over Summer, because Winter provides the water that was so essential to agriculture in the hot climate of ancient Mesopotamia."[11]

"Enlil answered Summer and Winter: "Winter is controller of the life-giving waters of all the lands – the farmer of the gods produces everything. Summer, my son, how can you compare yourself to your brother Winter?" The import of the exalted word Enlil speaks is artfully wrought, the verdict he pronounces is one which cannot be altered – who can change it? Summer bowed to Winter and offered him a prayer. In his house he prepared emmer-beer and wine. At its side they spend the day at a succulent banquet. Summer presents Winter with gold, silver and lapis lazuli. They pour out brotherhood and friendship like best oil. By bringing sweet words to the quarrel (?) they have achieved harmony with each other. In the dispute between Summer and Winter, Winter, the faithful farmer of Enlil, was superior to Summer – praise be to the Great Mountain, father Enlil!"[4]

Discussion

John Walton wrote that "people in the Ancient Near East did not think of creation in terms of making material things – instead, everything is function oriented. Creation thus constituted bringing order to the cosmos from an originally nonfunctional condition. Consequently, to create something (cause it to exist) in the ancient world means to give it a function, not material properties."[1] Samuel Noah Kramer has noted this myth "is the closest extant Sumerian parallel to the Biblical Cain and Abel story" in the Book of Genesis (Genesis 4:1–16).[12] This connection has been made by other scholars.[citation needed] The disputation form has also been suggested to have similar elements to the discussions between Job and his friends in the Book of Job.[13] M. L. West noted similarities with Aesop's fable "a debate between Winter and Spring" along with another similar work by Bion of Smyrna.[14]

J.J.A. van Dijk analysed the myth and determined the following common elements with other Sumerian debates "(1) Introduction, presenting the disputants and the occasion of the dispute; (2) the dispute itself, in which each party praises himself and attacks the other; (3) judgement uttered by a god, followed by reconciliation; (4) a formula of praise."[15][16] Bendt Alster suggests a link to harvest festivals, saying "It is definitely conceivable that summer and winter contests may have belonged to festivals celebrating the harvest among the peasants."[11] Herman Vanstiphout has suggested the lexical listing of offerings was used in scribal training, quoting the example from the myth "Wild Animals, cattle and sheep from the mountains, Wild rams, mountain rams, deer and full-grown ibex, Mountain sheep, first class sheep, and fat tailed sheep he brings."[17]

Eliade and Adams note that in the story, the water flows through the "hursag" (foothills), Enlil is identified as a "kurgal" (mountain) and his main temple being the "Ekur" (mountain house), they link this mountain aspect with Enlil being the "Lord of the winds" by suggesting the ancients believed the winds originated in the mountains.[18] Piotr Michalowski makes the connection in the story that "E-hursag" is a structure "named as the residence of the king" and "E-namtilla" "as the residence of Enlil", suspecting the two words refer to the same place and that "E-namtilla is simply another name for E-hursag" and that it was a royal palace.[19]

Further reading

  • Bottéro, J., "La "tenson" et la réflexion sur les choses en Mésopotamie", in Reinink, G. and Vanstiphout, Herman L.J., (eds.), Dispute Poems and Dialogues in the Ancient and Medieval Near East (Orientalia Lovaniensia Analecta, 42) Peeters: Leuven, 1991, 7–22: commentary
  • Bottéro, Jean, and Kramer, Samuel Noah, Lorsque les dieux faisaient l'homme. (rev.ed.), Éditions Gallimard: 1989, reprinted 1993, 481–483: translation, commentary (partial translation)
  • Civil, Miguel, The Farmer's Instructions. A Sumerian Agricultural Manual. (Aula Orientalis Supplementa, 5), Editorial Ausa: Sabadell, 1994: 79, 83: commentary (ll. 181–182)
  • Cooper, J.S., "Enki's Member: Eros and the Irrigation in Sumerian Literature", in Behrens, Hermann (ed.), and Loding, Darlene, and Roth, Martha Tobi, DUMU-EÛ-DUB-BA-A. Studies in Honor of Åke W. Sjöberg (Occasional Publications of the Samuel Noah Kramer Fund, 11) University Museum: Philadelphia, 1989, 87–89: commentary (ll. 12–15)
  • van Dijk, J.J.A., La Sagesse suméro-accadienne. Brill: Leiden, 1953, 42–57: composite text, translation, commentary (partial edition)
  • Vanstiphout, Herman L.J., "Joins Proposed in Sumerian Literary Compositions", NABU (1987), No. 87: commentary
  • Vanstiphout, Herman L.J., "Lore, Learning and Levity in the Sumerian Disputations: A Matter of Form, or Substance?", in Reinink, G. and Vanstiphout, Herman L.J., (eds.), Dispute Poems and Dialogues in the Ancient and Medieval Near East (Orientalia Lovaniensia Analecta, 42), Peeters: Leuven, 1991, 23–46: commentary
  • Vanstiphout, Herman L.J., "Sumerian Canonical Compositions. C. Individual Focus. 5. Disputations", in Hallo, William W. (ed.), The Context of Scripture, I: Canonical Compositions from the Biblical World Brill: Leiden/New York/Köln, 1997, 575–588. pp. 584–588: translation
  • Vanstiphout, Herman L.J., "The Mesopotamian Debate Poems. A General Presentation. Part II. The Subject", Acta Sumerologica 14 (1992), 339–367. pp. 348–350: commentary

See also

References

  1. ^ a b c d John H. Walton (30 July 2009). The Lost World of Genesis One: Ancient Cosmology and the Origins Debate. InterVarsity Press. pp. 34–. ISBN 978-0-8308-3704-5. Retrieved 28 May 2011.
  2. ^ Samuel Noah Kramer (1964). The Sumerians: their history, culture and character. University of Chicago Press. pp. 218–. ISBN 978-0-226-45238-8. Retrieved 23 May 2011.
  3. ^ George Aaron Barton (1918). Miscellaneous Babylonian inscriptions, p. 52. Yale University Press. Retrieved 23 May 2011.
  4. ^ a b c d e The debate between Winter and Summer., Black, J.A., Cunningham, G., Robson, E., and Zólyomi, G., The Electronic Text Corpus of Sumerian Literature, Oxford 1998–.
  5. ^ Edward Chiera (1964). Sumerian epics and myths, 46. The University of Chicago Press. Retrieved 28 May 2011.
  6. ^ Samuel Noah Kramer (1944). Sumerian literary texts from Nippur: in the Museum of the Ancient Orient at Istanbul. American Schools of Oriental Research. Retrieved 28 May 2011.
  7. ^ Muazzez Cig; Hatice Kizilyay (1969). Sumerian literary tablets and fragments in the archeological museum of Istanbul-I. Tarih Kurumu Basimevi. Retrieved 28 May 2011.
  8. ^ Jane W. Heimerdinger (June 1979). Sumerian literary fragments from Nippur, numbers 55 & 56. distributed by the Babylonian Fund, University Museum. ISBN 978-0-934718-31-8. Retrieved 28 May 2011.
  9. ^ British museum and Pennsylvania University. University museum. Joint expedition to Mesopotamia; Pennsylvania University. University museum (1928). Ur excavations texts... 6 36 and 6 37. British museum. Retrieved 28 May 2011.
  10. ^ The debate between Winter and Summer – Bibliography – The Electronic Text Corpus of Sumerian Literature, Oxford 1998–.
  11. ^ a b c d Frede Løkkegaard (1990). Bendt Alster., "Sumerian literary dialogues and debates and their Place in Ancient Near East Literature" in Living waters: Scandinavian orientalistic studies presented to Frede Løkkegaard on his seventy-fifth birthday, January 27th 1990. Museum Tusculanum Press. pp. 1–. ISBN 978-87-7289-083-8. Retrieved 28 May 2011.
  12. ^ Samuel Noah Kramer (1961). Sumerian mythology: a study of spiritual and literary achievement in the third millennium B.C. Forgotten Books. pp. 72–. ISBN 978-1-60506-049-1. Retrieved 9 June 2011.
  13. ^ Leo G. Perdue (1991). Wisdom in revolt: metaphorical theology in the Book of Job. Continuum International Publishing Group. pp. 79–. ISBN 978-1-85075-283-7. Retrieved 29 May 2011.
  14. ^ Harvard University Department of Classics; Department Of Classics Harvard University (1 January 1969). Harvard Studies in Classical Philology. Harvard University Press. pp. 120–. ISBN 978-0-674-37919-0. Retrieved 29 May 2011.
  15. ^ J. J. A. van Dijk (1953). La sagesse suméro-accadienne: recherches sur les genres littéraires des textes sapientiaux, pp. 29–85. E.J. Brill. Retrieved 28 May 2011.
  16. ^ Robert Murray (10 February 2006). Symbols of church and kingdom: a study in early Syriac tradition. Continuum International Publishing Group. pp. 339–. ISBN 978-0-567-03082-5. Retrieved 28 May 2011.
  17. ^ G. J. Reinink; Herman L. J. Vanstiphout (1991). Dispute poems and dialogues in the ancient and mediaeval Near East: forms and types of literary debates in Semitic and related literatures. Peeters Publishers. pp. 42–. ISBN 978-90-6831-341-3. Retrieved 29 May 2011.
  18. ^ Mircea Eliade; Charles J. Adams (1987). The Encyclopedia of religion. Macmillan. p. 454. ISBN 978-0-02-909800-4. Retrieved 29 May 2011.
  19. ^ Piotr Michalowski (1989). The lamentation over the destruction of Sumer and Ur. Eisenbrauns. pp. 81–. ISBN 978-0-931464-43-0. Retrieved 29 May 2011.

External links

 
Wikiquote has quotations related to Debate between Winter and Summer.
  • Barton, George Aaron., Miscellaneous Babylonian Inscriptions, Yale University Press, 1915. Online Version
  • Cheira, Edward., Sumerian Epics and Myths, University of Chicago, Oriental Institute Publications, 1934. Online Version
  • The debate between Winter and Summer., Black, J.A., Cunningham, G., Robson, E., and Zólyomi, G., The Electronic Text Corpus of Sumerian Literature, Oxford 1998–.
  • Composite Text – The Electronic Text Corpus of Sumerian Literature, Oxford 1998–.

August 23, 2023
debate, between, winter, summer, myth, emesh, enten, sumerian, creation, myth, written, clay, tablets, late, millennium, contents, disputations, compilation, story, discussion, further, reading, also, references, external, linksdisputations, editseven, debate,. The Debate between Winter and Summer or Myth of Emesh and Enten is a Sumerian creation myth written on clay tablets in the mid to late 3rd millennium BC 1 Contents 1 Disputations 2 Compilation 3 Story 4 Discussion 5 Further reading 6 See also 7 References 8 External linksDisputations EditSeven debate topics are known from the Sumerian literature falling in the category of disputations some examples are the debate between sheep and grain the debate between bird and fish the tree and the reed and the dispute between silver and copper etc 2 These topics came some centuries after writing was established in Sumerian Mesopotamia The debates are philosophical and address humanity s place in the world Compilation EditThe first lines of the myth were discovered on the University of Pennsylvania Museum of Archaeology and Anthropology catalogue of the Babylonian section CBS tablet number 8310 from their excavations at the temple library at Nippur This was translated by George Aaron Barton in 1918 and first published as Sumerian religious texts in Miscellaneous Babylonian Inscriptions number seven entitled A Hymn to Ibbi Sin 3 The tablet is 5 5 inches 14 cm by 4 75 inches 12 1 cm by 1 6 inches 4 1 cm at its thickest point Barton describes Ibbi Sin as an inglorious King suggesting the text to have been composed during his lifetime he commented The hymn provides a powerful statement for emperor worship in Ur at the time of composition Ibbi Sin is still mentioned in the modern translation For my king named by Nanna the son of Enlil Ibbi Sin when he is arrayed in the cutur garment and the hursag garment 4 Another tablet from the same collection number 8886 was documented by Edward Chiera in Sumerian Epics and Myths number 46 5 Samuel Noah Kramer included CBS tablets 3167 10431 13857 29 13 464 29 16 142 which forms a join with 8310 29 16 232 29 16 417 29 16 427 29 16 446 and 29 16 448 He also included translations from tablets in the Nippur collection of the Museum of the Ancient Orient in Istanbul catalogue numbers 2705 3167 and 4004 6 7 Further tablets from Nippur were added by Jane Heimerdinger 8 Other tablets were added from the Ur excavations texts in 1928 along with several others to bring it to its present form 9 A later edition of the text were published by Miguel Civil in 1996 10 11 Story EditThe story takes the form of a contest poem between two cultural entities first identified by Kramer as vegetation gods Emesh and Enten These were later identified with the natural phenomena of Summer and Winter respectively 11 The location and occasion of the story is described in the introduction with the usual creation sequence of day and night food and fertility weather and seasons and sluice gates for irrigation 1 An lifted his head in pride and brought forth a good day He laid plans for and spread the population wide Enlil set his foot upon the earth like a great bull Enlil the king of all lands set his mind to increasing the good day of abundance to making the night resplendent in celebration to making flax grow to making barley proliferate to guaranteeing the spring floods at the quay to making lengthen their days in abundance to making Summer close the sluices of heaven and to making Winter guarantee plentiful water at the quay 1 The two seasons are personified as brothers born after Enlil copulates with a hursag hill The destinies of Summer and Winter are then described Summer founding towns and villages with plentiful harvests Winter to bring the Spring floods He copulated with the great hills he gave the mountain its share He filled its womb with Summer and Winter the plenitude and life of the Land As Enlil copulated with the earth there was a roar like a bull s The hill spent the day at that place and at night she opened her loins She bore Summer and Winter as smoothly as fine oil He fed them pure plants on the terraces of the hills like great bulls He nourished them in the pastures of the hills Enlil set about determining the destinies of Summer and Winter For Summer founding towns and villages bringing in harvests of plenitude for the Great Mountain Enlil sending labourers out to the large arable tracts and working the fields with oxen for Winter plenitude the spring floods the abundance and life of the Land placing grain in the fields and fruitful acres and gathering in everything Enlil determined these as the destinies of Summer and Winter 4 The two brothers soon decide to take their gifts to Enlil s house of life the E namtila where they begin a debate about their relative merits Summer argues Your straw bundles are for the oven side hearth and kiln Like a herdsman or shepherd encumbered by sheep and lambs helpless people run like sheep from oven side to kiln and from kiln to oven side in the face of you In sunshine you reach decisions but now in the city people s teeth chatter because of you 4 To which Winter replies Father Enlil you gave me control of irrigation you brought plentiful water I made one meadow adjacent to another and I heaped high the granaries The grain became thick in the furrows Summer a bragging field administrator who does not know the extent of the field my thighs grown tired from toil tribute has been produced for the king s palace Winter admires the heart of your in words 4 Enlil eventually intervenes and declares Winter the winner of the debate and there is a scene of reconciliation Bendt Alster explains Winter prevails over Summer because Winter provides the water that was so essential to agriculture in the hot climate of ancient Mesopotamia 11 Enlil answered Summer and Winter Winter is controller of the life giving waters of all the lands the farmer of the gods produces everything Summer my son how can you compare yourself to your brother Winter The import of the exalted word Enlil speaks is artfully wrought the verdict he pronounces is one which cannot be altered who can change it Summer bowed to Winter and offered him a prayer In his house he prepared emmer beer and wine At its side they spend the day at a succulent banquet Summer presents Winter with gold silver and lapis lazuli They pour out brotherhood and friendship like best oil By bringing sweet words to the quarrel they have achieved harmony with each other In the dispute between Summer and Winter Winter the faithful farmer of Enlil was superior to Summer praise be to the Great Mountain father Enlil 4 Discussion EditJohn Walton wrote that people in the Ancient Near East did not think of creation in terms of making material things instead everything is function oriented Creation thus constituted bringing order to the cosmos from an originally nonfunctional condition Consequently to create something cause it to exist in the ancient world means to give it a function not material properties 1 Samuel Noah Kramer has noted this myth is the closest extant Sumerian parallel to the Biblical Cain and Abel story in the Book of Genesis Genesis 4 1 16 12 This connection has been made by other scholars citation needed The disputation form has also been suggested to have similar elements to the discussions between Job and his friends in the Book of Job 13 M L West noted similarities with Aesop s fable a debate between Winter and Spring along with another similar work by Bion of Smyrna 14 J J A van Dijk analysed the myth and determined the following common elements with other Sumerian debates 1 Introduction presenting the disputants and the occasion of the dispute 2 the dispute itself in which each party praises himself and attacks the other 3 judgement uttered by a god followed by reconciliation 4 a formula of praise 15 16 Bendt Alster suggests a link to harvest festivals saying It is definitely conceivable that summer and winter contests may have belonged to festivals celebrating the harvest among the peasants 11 Herman Vanstiphout has suggested the lexical listing of offerings was used in scribal training quoting the example from the myth Wild Animals cattle and sheep from the mountains Wild rams mountain rams deer and full grown ibex Mountain sheep first class sheep and fat tailed sheep he brings 17 Eliade and Adams note that in the story the water flows through the hursag foothills Enlil is identified as a kurgal mountain and his main temple being the Ekur mountain house they link this mountain aspect with Enlil being the Lord of the winds by suggesting the ancients believed the winds originated in the mountains 18 Piotr Michalowski makes the connection in the story that E hursag is a structure named as the residence of the king and E namtilla as the residence of Enlil suspecting the two words refer to the same place and that E namtilla is simply another name for E hursag and that it was a royal palace 19 Further reading EditBottero J La tenson et la reflexion sur les choses en Mesopotamie in Reinink G and Vanstiphout Herman L J eds Dispute Poems and Dialogues in the Ancient and Medieval Near East Orientalia Lovaniensia Analecta 42 Peeters Leuven 1991 7 22 commentary Bottero Jean and Kramer Samuel Noah Lorsque les dieux faisaient l homme rev ed Editions Gallimard 1989 reprinted 1993 481 483 translation commentary partial translation Civil Miguel The Farmer s Instructions A Sumerian Agricultural Manual Aula Orientalis Supplementa 5 Editorial Ausa Sabadell 1994 79 83 commentary ll 181 182 Cooper J S Enki s Member Eros and the Irrigation in Sumerian Literature in Behrens Hermann ed and Loding Darlene and Roth Martha Tobi DUMU EU DUB BA A Studies in Honor of Ake W Sjoberg Occasional Publications of the Samuel Noah Kramer Fund 11 University Museum Philadelphia 1989 87 89 commentary ll 12 15 van Dijk J J A La Sagesse sumero accadienne Brill Leiden 1953 42 57 composite text translation commentary partial edition Vanstiphout Herman L J Joins Proposed in Sumerian Literary Compositions NABU 1987 No 87 commentary Vanstiphout Herman L J Lore Learning and Levity in the Sumerian Disputations A Matter of Form or Substance in Reinink G and Vanstiphout Herman L J eds Dispute Poems and Dialogues in the Ancient and Medieval Near East Orientalia Lovaniensia Analecta 42 Peeters Leuven 1991 23 46 commentary Vanstiphout Herman L J Sumerian Canonical Compositions C Individual Focus 5 Disputations in Hallo William W ed The Context of Scripture I Canonical Compositions from the Biblical World Brill Leiden New York Koln 1997 575 588 pp 584 588 translation Vanstiphout Herman L J The Mesopotamian Debate Poems A General Presentation Part II The Subject Acta Sumerologica 14 1992 339 367 pp 348 350 commentarySee also EditSong of the hoe Barton Cylinder Debate between sheep and grain Debate between bird and fish Enlil and Ninlil Self praise of Shulgi Shulgi D Old Babylonian oracle Hymn to Enlil Kesh temple hymn Lament for Ur Sumerian creation myth Sumerian religion Sumerian literatureReferences Edit a b c d John H Walton 30 July 2009 The Lost World of Genesis One Ancient Cosmology and the Origins Debate InterVarsity Press pp 34 ISBN 978 0 8308 3704 5 Retrieved 28 May 2011 Samuel Noah Kramer 1964 The Sumerians their history culture and character University of Chicago Press pp 218 ISBN 978 0 226 45238 8 Retrieved 23 May 2011 George Aaron Barton 1918 Miscellaneous Babylonian inscriptions p 52 Yale University Press Retrieved 23 May 2011 a b c d e The debate between Winter and Summer Black J A Cunningham G Robson E and Zolyomi G The Electronic Text Corpus of Sumerian Literature Oxford 1998 Edward Chiera 1964 Sumerian epics and myths 46 The University of Chicago Press Retrieved 28 May 2011 Samuel Noah Kramer 1944 Sumerian literary texts from Nippur in the Museum of the Ancient Orient at Istanbul American Schools of Oriental Research Retrieved 28 May 2011 Muazzez Cig Hatice Kizilyay 1969 Sumerian literary tablets and fragments in the archeological museum of Istanbul I Tarih Kurumu Basimevi Retrieved 28 May 2011 Jane W Heimerdinger June 1979 Sumerian literary fragments from Nippur numbers 55 amp 56 distributed by the Babylonian Fund University Museum ISBN 978 0 934718 31 8 Retrieved 28 May 2011 British museum and Pennsylvania University University museum Joint expedition to Mesopotamia Pennsylvania University University museum 1928 Ur excavations texts 6 36 and 6 37 British museum Retrieved 28 May 2011 The debate between Winter and Summer Bibliography The Electronic Text Corpus of Sumerian Literature Oxford 1998 a b c d Frede Lokkegaard 1990 Bendt Alster Sumerian literary dialogues and debates and their Place in Ancient Near East Literature in Living waters Scandinavian orientalistic studies presented to Frede Lokkegaard on his seventy fifth birthday January 27th 1990 Museum Tusculanum Press pp 1 ISBN 978 87 7289 083 8 Retrieved 28 May 2011 Samuel Noah Kramer 1961 Sumerian mythology a study of spiritual and literary achievement in the third millennium B C Forgotten Books pp 72 ISBN 978 1 60506 049 1 Retrieved 9 June 2011 Leo G Perdue 1991 Wisdom in revolt metaphorical theology in the Book of Job Continuum International Publishing Group pp 79 ISBN 978 1 85075 283 7 Retrieved 29 May 2011 Harvard University Department of Classics Department Of Classics Harvard University 1 January 1969 Harvard Studies in Classical Philology Harvard University Press pp 120 ISBN 978 0 674 37919 0 Retrieved 29 May 2011 J J A van Dijk 1953 La sagesse sumero accadienne recherches sur les genres litteraires des textes sapientiaux pp 29 85 E J Brill Retrieved 28 May 2011 Robert Murray 10 February 2006 Symbols of church and kingdom a study in early Syriac tradition Continuum International Publishing Group pp 339 ISBN 978 0 567 03082 5 Retrieved 28 May 2011 G J Reinink Herman L J Vanstiphout 1991 Dispute poems and dialogues in the ancient and mediaeval Near East forms and types of literary debates in Semitic and related literatures Peeters Publishers pp 42 ISBN 978 90 6831 341 3 Retrieved 29 May 2011 Mircea Eliade Charles J Adams 1987 The Encyclopedia of religion Macmillan p 454 ISBN 978 0 02 909800 4 Retrieved 29 May 2011 Piotr Michalowski 1989 The lamentation over the destruction of Sumer and Ur Eisenbrauns pp 81 ISBN 978 0 931464 43 0 Retrieved 29 May 2011 External links Edit Wikiquote has quotations related to Debate between Winter and Summer Barton George Aaron Miscellaneous Babylonian Inscriptions Yale University Press 1915 Online Version Cheira Edward Sumerian Epics and Myths University of Chicago Oriental Institute Publications 1934 Online Version The debate between Winter and Summer Black J A Cunningham G Robson E and Zolyomi G The Electronic Text Corpus of Sumerian Literature Oxford 1998 Composite Text The Electronic Text Corpus of Sumerian Literature Oxford 1998 Retrieved from https en wikipedia org w index php title Debate between Winter and Summer amp oldid 1139342097, wikipedia, wiki, book, books, library,

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